By Anne E. Becker
Anne E. Becker examines the cultural context of the embodied self via her ethnography of physically aesthetics, nutrients alternate, care, and social relationships in Fiji. She contrasts the cultivation of the body/self in Fijian and American society, arguing that the incentive of usa citizens to paintings on their our bodies' shapes as a private exercise is authorized through their proposal that the self is individuated and self reliant. nonetheless, simply because Fijians hindrance themselves with the cultivation of social relationships principally expressed via nurturing and nutrition trade, there's a vested curiosity in cultivating others' our bodies instead of one's own.
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Additional info for Body, self, and society : the view from Fiji
Use of the kinship system to represent genealogical and affinal relationships is in some ways secondary to its use for social manipulation. This is reminiscent of the "plasticity" of Polynesian kinship Firth described among the Tikopia (1936:485-87). He understood Tikopian kinship as an organizing principle for social cooperation which allowed that "its bonds serve as channels of communication for the members of the society" (484). Indeed, Fijians make an effort to be inclusive in determining kin relationships, assigning nearly everyone within their local area to some "vague category of extended kin" (Quain 1948: 74).
Several times as he passed by me he paused to gaze at my hair, fastened in a ponytail, and on his last pass he finally tugged at it. Three generations of women reprimanded him for this tabu action. Jita collected the waci leaves and began to roll them in tight bundles to drop into the boiling coconut cream. She sniffed and asked me for a tablet for her runny nose; I ran to fetch it for her. The daily itinerary of subsistence, church, and recreational activities is punctuated with feasts (magisi), fundraisings (holi), and other ritual presentations or exchanges within and among the villages in the area, including weddings, funerals, formal visits to the family of a new child (roqoroqo), and visits to the construction site of an important building (visiko).
Once this relationship is settled, the two will probably address each other by their relational rather than their given names. An instance of this negotiation is recorded in my field notes: When my research assistant and I traveled to the distant Wauosi Village, she seemed uneasy about staying in an unfamiliar village. In our previous site, Bemana, we had been hosted by her mother's half-sister, and our stay in the village had been a virtual celebration of the kinship ties that proliferated from this single relationship.
Body, self, and society : the view from Fiji by Anne E. Becker